Tag: anne rivers siddons

This week we continued our exploration of the US postwar suburbs (see week 13), reading Ray Bradbury’s Fahrenheit 451 (1953) and watching Invasion of the Bodysnatchers (Siegel 1956). Both texts were framed in relation to the period’s culture of affluence and anxiety.

But first we began by placing Bradbury’s novel in relation to genre – specifically the interweaving traditions of utopia/anti-utopia, utopia/dystopia and US magazine sf.

Thomas More coined ‘Utopia’ 500 years ago this year. When spoken aloud, the first syllable is a Latin pun on ou which means no and eu which means good (and topos means place) – so utopia means ‘no place’ but also suggests ‘good place’. Utopia has come to be understood as a description of an imaginary world organised according to a better principle than our own, and to frequently involve not-always-gripping systematic descriptions of economic, social and technical arrangements. We discussed the efflorescence of utopian fiction in the wake of Edward Bellamy’s Looking Backward, 2000-1887 (1888), and mentioned such key utopian authors as William Morris, Charlotte Perkins Gilman, Ursula Le Guin and Kim Stanley Robinson. We also noted the relative scarcity of utopian worlds in cinema – Just Imagine (Butler 1930), Things to Come (Menzies 1936) and Star Trek: The Motion Picture (Wise 1979) being potential examples, but all of them also demonstrating potentially negative elements and being susceptible to against-the-grain readings.

This led us to anti-utopias – texts that are in more or less explicit dialogue with someone else’s utopian vision, exposing its darker, oppressive elements. William Gibson’s ‘The Gernsback Continuum’, which we read last semester, is a kind of compendium anti-utopia, while novels such as Yevgeny Zamyatin’s We (1924), Aldous Huxley’s Brave New World (1932) and George Orwell’s Nineteen Eighty-four (1949) are – among other things – direct responses to the utopian vision of HG Wells, drawing out its more totalitarian elements, as does Metropolis (Lang 1927).

During the 20th century, however, the explicit anti-utopia has given way to the proliferation of dystopias (dys + topia = bad place), dark, often satirical exaggerations of the worst aspects of our world. The dystopia emphasises bad aspects of our own world so as to make them more obvious (in this, they parallel the suburban world of All That Heaven Allows). The dystopia is not an explicit critique of the utopia, but a depiction of a world worse than our own – usually totalitarian, bureaucratic, brutal, dehumanising, and sometimes post-apocalyptic. Between us, we concocted a list of novels and films, including:

The widespread usage of dystopia and the relative decline of the utopia/anti-utopia tradition has led to an increased use of the eutopia (a term which makes linguistic sense as the opposite of dystopia) to describe imagined worlds that in some ways are better than ours, if still far from perfect. The eutopia imagines a better world, using its differences to indicate the shortcomings of our own world.

Both eutopia and dystopia are, in different ways, about the possibility of change.

We then turned to consider Ray Bradbury in the context of American sf in the 1950s. From the late 1930s, American magazine sf had been dominated by Astounding, edited by John W. Campbell. It was not the best-paying venue, but thanks to the galvanising effect Campbell – and his key authors, such as Robert A Heinlein and Isaac Asimov – had had on the field, it was the most respected and prestigious. That situation began to change after the war, particularly with the launch of The Magazine of Fantasy and Science Fiction and Galaxy, both of which could be characterised as being more literary, as being more interested such things as characterisation, atmosphere, slicker prose and satirical humour. Bradbury could not sell to Campbell, but published in wide range of sf magazines as well as in prestigious non-genre venues, such as Argosy and The Saturday Evening Post.

The reason for his failure with Campbell and success elsewhere has been attributed – by Brian Aldiss? – to him writing science fiction for people who don’t like science fiction (which we might more generously describe as writing non-Campbellian science fiction). Bradbury was championed by critics such as Robert Conquest and Kingsley Amis who, although they occasionally wrote and edited sf, were not sf writers per se. Within the genre community, such writers/editors/critics as James Blish and Damon Knight tended to be more ambivalent – caught between what they saw as Bradbury’ ‘poetic’ writing/ higher literary standards and his apparently blissful ignorance of science.

This ambivalence was mirrored by a number of the class, who found aspects of the novel quite compelling while also being frustrated by the ‘vagueness’ of its world-building. (I am not sure ‘vagueness’ is quite the right term, since it implies there is something that Bradbury should be doing rather than thinking about his preference for imagery over concrete images – and it might also indicate a relative lack of familiarity with sf’s specific reading protocols, which often require the reader to collaborate in building the world from the smallest of hints.)

In considering Fahrenheit 451 as an exaggerated dystopian version of the suburbs it is perhaps useful briefly to put aside its most obvious and striking feature – firemen now burn books – and instead think about the other features of its imagined world, all of which resonate strongly with the affluence and anxieties outlined last week:

the overwhelming impact of mass media, on everything from the design of houses (no front porches, replace windows with TV screens, etc) to the fabric of domestic life, which is organised around consumption and pseudo-participation, and dominates social occasions

the alienation from other human beings, from nature, from meaningful labour

the reliance on tranquillisers, sleeping and other medication

the frequency of divorces and the virtual exile of children

women’s rejection of pregnancy and natural childbirth (cast as a negative, although Shulamith Firestone and others would see this as a positive)

how commonplace deliberate suicides and accidental overdoses have become

the absence of an urban centre (there is one, but the emphasis throughout is on seemingly endless suburbs)

really long billboards because everyone drives so fast

the degradation of language

the constant sound of military jets and the ultimate outbreak of the fourth nuclear war since the 1960s

the near-universal and – it is made clear – willing abandonment of books and reading

the only very occasional spectacle of state power when books are burned

We also thought about the ways in which Bradbury’s prose and imagery are ‘simple’ or ‘child-like’ – the way the novel seems to be the product of a pre-pubertal imagination. This led us in two directions.

First, there are the distinctly Oedipal elements of the novel. While its depiction of women is broadly misogynistic, this is especially focused on Mildred Montag. Cast as a simple-minded and anxious nag, she also comes across as a cold and distant mother figure to her husband, who often seems like a boy in quest of a father figure (Granger replacing Faber replacing Beatty). Mildred is early on associated with the kind of marble figure you might find on a mausoleum – remember the suburban fireplace in All that Heaven Allows – and when Montag turns the flamethrower on their twin beds (after all, there is no reason for mummy and daddy to share a bed, is there?), they ‘went up in a great simmering whisper, with more heat and passion and light than he would have supposed them to contain’ (151).

There is also something just a little bit queer about Montag’s relationship with Faber, the older, educated man who first picked Montag up in a public park, slipping him his phone number even though he knew it would put him in the fireman’s power. Faber maintains this role of mentor, and shares a strange intimacy with the Montag through the earbug the younger man wears so they can always be together.

The second direction in which this sense of Bradbury’s simplicity went was thinking about the imagery he uses. The opening page introduces, among other images, the series of oppositions between black and white: firemen are always associated with blackness, and sometimes Bradbury seems almost to recognise a racial dimension; readers and women are associated with whiteness, although sometimes this whiteness is sepulchral (Mildred) or diseased (Faber). There is also animal and other nature imagery. Sparks become fireflies, books become pigeons. Later, books will rain down around Montag like pigeons, and he will be infected, losing control over his impulses, his hands becoming like ferrets whose antics he can only observe (this sense of alienation from his self culminates in him watching his own pursuit on television, which ends with his capture being faked). As with the bizarre fantasy about the barn in the final section of the novel, there is a nostalgic current underpinning the animal imagery – making manifest the natural world that the suburban sprawl roots up, tears down, eradicates. The imagery haunts the denatured suburb, reminding us of what has been lost and is constantly being thrown away.

Invasion of the Bodysnatchers shares many of these concerns. While its mood of paranoia might lend credence to the commonplace notion that the film is somehow about fears of communist infiltration, there is in fact little in the film to support reading it that way (just a few years earlier the emotionless nature of the pods would have been projected onto Nazis rather than Commies, primarily as a denial of the profound conformism in American life and in a consumer culture). Similarly, it is not especially easy to read the film as being about fears of racial passing or queer passing, although they too might be argued – the film is certainly about ensuring difference does not intrude onto this white suburban small town. This difference takes the form of two childless, sexually active recent divorcees – former sweethearts and possibly lovers – finding themselves thrown together, and everyone around them assuming they will become involved with each other again (while elsewhere, Oedipal anxieties take the form of children thinking there parents are not their parents). It is a film obsessed with sex – Miles makes constant innuendoes and hits on women all the time; he races over to Becky’s house in his pyjamas (don’t ask what her house is doing in his pyjamas) in the middle of the night and sweeps her off to his house, where the next morning she is wearing some of his clothes and cooking him breakfast, and Jack Belicec seems to assume this is post-coital. There is Becky’s summer dress, which miraculously stays up while emphasising her breasts, and Miles’s ultimate declaration that he did not know the real meaning of fear until he kissed her. Against all this sex is cast not only the asexual reproduction of the pod people but also the mechanical reproduction of commodities and the replacement of culture (a live band) by its simulacrum (the juke box).

And, as that penultimate hurried paragraph suggests, we ran out of time. Next week, Alphaville (Godard 1965).